What is the spiritual origin of diseases in man?

Why are the Jews called Yehudim in Hebrew? As it is written in reference to the matriarch Leah when she went to name her son Yehudah, “This time I ‘thank’ Hashem” (Bereshit 29:35). The name Yehudah as well as the word Yehudi, both have their origin in the word Hoda’ah, which means ‘recognition’, thus ‘thanksgiving’ as well. This is an essential characteristic of bittul (the process by which a person’s sense of his independent existence is subsumed within and elevated to an awareness of a greater, more inclusive existence, the existence of G-d), to wit, the recognition and sincere thanksgiving that Hashem is Who truly and only exists, and the world and all of us are nothing and nill before Him. Hence, the word Yehudim is applied to the Jews for it summarizes this essential quality of bittul before G-d (a quality that must be emulated by the Nations). The Jews are literally the nation of those who recognize and admit the greater reality of unicity and omnipresence of G-d, while keenly aware of its own particular reality of “dust and ashes” (Bereshit 18:27).

Now, while there is such singular and intrinsic attribute in the B’nei Israel (called Hod in Kabbalah), and its cosmological potential that needs to be revealed throughout the nations of the world, there is also a possibility of alienation from the attribute. In its physical expression, literally in the material life of man, the manifested phenomenon of this alienation or separation is the disease. Alienation from G-d reflects a “blemished” (i.e., corrupted) state of the attribute of Hod. This is so in the manner in which this attribute corresponds to the spiritual structure of the soul (which is in fact configured by various others attributes and powers, Hod being only one of them). The fact that the attribute of Hod is corrupted – characterized by the insensibility to the spiritual realities – results in ‘spiritual confusion’, a true chaos that can progressively spread through the individual’s normative consciousness and physiology. This implies in the person’s inability to distinguish “friend from foe”, or the ‘I’ e the ‘not I’, so to speak. Moreover, this confusion leads to spiritual blindness resulting even in the insensibility towards other people, to wit, in the inability to perceive and recognize the truth in the words of others, failing thus to thanks then for their acts of kindness. Therefore, the blemish in the attribute of Hod brings the person to a state of alienation both with (the benevolent) others and with G-d. In the human physiology this is expressed in the immunological system’s mistakes, that is, in its confusion of “invaders from allies” resulting in the generation of various types of health problems. As such, failing to perceive that all we have comes form G-d – as undeserved and unexpected gifts – implicates in the possibility of this misalignment to manifest as a disease, chaz v'shalom. After all, the disease is the actual physical expression of the spiritual unbalance in its ‘final stage’! This is paramount to understanding the spiritual causes of diseases, for it means that, by the time the problem has become physical, it is already in its final level (and not initial) – and if a disease has a spiritual cause, its cure must come spiritually as well in the form of a ‘realignment’. And the most important manner to maintain the person’s Hod aligned, his immune system healthy, is to strengthen his bittul in order to have a true kabbalat ol, meaning that, nothing is more powerful in the whole universe than the acceptance of the Divine Ordinance. For the Nations, it is imperative to fulfill the Shevah Mitzvot Shel B’nei Noach, which bring a great light to the world and to each one who is bound by these Divine Ordinances. Now, for the Jews, 'all' mizvot are vital, and noteworhty, the mitzvah (of the fulfillment of) Shabbat even brings the promise of refuah (cure)! In fact, Kabbalah explains that, due to the chet ha-egel ("the sin of the golden calf"), “The extraordinary spiritual state that Moshe had attained when he ascended Mt. Sinai was reduced a thousand degrees” (the Ari”zal, Sha’ar Maamarei Rashbi, daf 212). Essentially, Moshe had become “diseased” from the sin of his people, even though he obviously did not participate in this most blatant act of opposition to G-d. However, in the Shabbat, these ‘spiritual lights’ were restored for him, and he was truly and completely cured! And as it is written, “The gematria of Vayikra El Moshe [Vayikra 1:1] is equal to 693, together with the number of letters [which total 10], it is equal to the word Shabbat plus the kolel [702+1 = 703]. This is a hint that the lights were restored for Moshe on Shabbat” (R’ Ya’acov Abuchatzera zt”l, Pituchei Chotam al HaTorah, Vayikra). Finally, it is necessary to understand that in view of all that occurs in the person’s life, he should truly assume an existential attitude exactly as taught by the matriarch Leah: to recognize and affirm on all that comes to him that, ‘This time I will thank Hashem’. Know this lesson well.

Are there a spiritual causes for extreme events in the world, such as natural catastrophes?

Now for a new series of posts, which I would like to call Raza d’Mehemnuta (“The Secret of Faith”). May it help bring each one of you ‘from strength to strength’ in your avodat Hashem, selah.

The Hashgachah Pratit acts constantly in the world. The decrees of G-d balance men’s transgressions midah keneged midah. Note that the devastation which led almost 8.500 from being forcefully removed from Gaza, in Eretz Israel (which is holy land and thus, it is not to be “returned” to anyone), reflect Heaven’s punitive decree multiplied 100 times, as it shall be explained, over those who supported this secular movement of dilution and removal of Jewish right to settle in this area of Israel, to wit, the United States of America. This occurred in the (recent) deluge - estimated of having affected 850,000 people – called קטרינה (Katrina). Now, this word has gematria of 374. There are two pasukim in the Torah that share this same exact number:  Raa gemalucha, “They did to you evil” (Bereshit 50:17), and Yam bayabasha, “ground through the midst of the sea” (Shemot 14:16). While the first pasuk seems to indicate the spiritual cause for the Katrina (i.e., in relation to those who supported this terrible movement in Israel), the second pasuk describes the actual physical manifestation of the deluge. Ribono Shel Olam!

Why is it that on Parashat Miketz it is written that “Yosef haTzaddik had two sons ‘before’ the famine” (Bereshit 41:50)?

Now, for the last post on the subject of Sod HaZivug (the “Secret of Sex”). Truly, these posts began with the actual beginning of this Blog (please see the first post). I endeavor to continue posting my many writings on other subjects as well, y”h. For things of this world which can easily lead to the various problems I have mentIoned throughout this Blog’s first section - truly the deceptions of the sitra achra - I would like to suggest the excellent article “A Cry From The Heart” by HaRav HaMekubal Daniel Frish z”l (on the www.breslev.co.il web site).

According to the Sefer Yetzirah (Mishna 1:5), the space continuum consists of three dimensions and the continuum of time, of two directions (past and future). As such, the Universe is constituted by four dimensions. Moreover, the Sefer Yetzirah explains that there is a fifth dimension, to wit, the moral dimension (spiritual, or soul), which possesses two directions: good and evil. This moral dimension underlines all other dimensions from the space-time continuum. The spiritual trajectory towards good or evil depends on the actions that man impresses upon the dimensions of the Universe, which reverberate in all of the olamot (spiritual worlds and this one, physical). For instance, we see this occurring in the procreative act. As it is known, “if the person sanctifies himself [and has the appropriate kavanot], he will bring a holy garment for the neshama of his child [which will be conceived through the act], and in this way, he will enable him to ser Hashem promptly. Regardless of the greatness that this soul may attain, it is nevertheless important that the father [and the mother] be sanctified during the act. But the neshama itself, apart from its ‘garments’ [i.e., the power of thought, speech, and action which clothe the neshama in its particular spiritual root and degree, which is solely decided by Hashem], is not affected by the sanctification [and kavanot] from the parents; in fact it happens at times that, the soul of a person infinitely elevated comes down and becomes the child of an ignorant and lowly person” (Tanya, Likkutei Amarim §2). However, the ‘spiritual replies’ to the actions of man on the physical level are also bound (and thus dependent) by time and its cycles, which albeit intimately connected to the physical continuum, do transcend it. This is the spiritual law of Sof ma’aseh, b’machshava tehilah (“last to be created, first to be conceived”, alluding to the B’nei Israel) which establishes the precedence of time over space, regardless of its dimensional connection. Hence, certain positive actions, even when appropriate but fulfilled on ‘inappropriate times’ can be without any effect or worse yet, with the contrary effect, chaz v’shalom. For example, Kabbalah Ma’asit teaches that kameyot (kosher amulets) for different purposes (E.g., ‘protection for pregnancy’, see Ta’amei Ha’Minhagim; Toldot Adam; R’ Menashe Ben Israel, Nishmat Chayim 3:25; Midrash Talpiyot 1, Efod s.v. V’HaEven; Deguel Machane Efraim, Vayicra, et. al.) need necessarily be written not only by someone with extraordinary knowledge and purity, but in precise times, that is, on specific months, days, and even hours of the day! The writing of the kameyot, which disrespects the correct times, loses its positive value, which comes from its alignment with the intermediary angelical forces that govern the five dimensions, thus rendering it incomplete (i.e., without the influence on the angelical entity) and even dangerous (i.e., by calling the attention of negative entities, chaz v’shalom).

And this is exactly how it was for Yosef. He knew the secrets of the illumination from kedusha (holiness) called the time of “seasons, for days and years” (Bereshit 1:14) of plenitude. But he also knew well the secrets “illumination” from tumah (impurity), called the time of time of ‘seasons, for days and years’ of famine. For to know the secrets of kedusha is to know the secrets of tumah. And what is this secret of tumah? “The secret of not procreating [when the sitra achra is ‘illuminated’, to wit] on the ‘seasons, for days and years’ of famine… When the time of famine rigns, it behooves man to sexually restrict and not to allow that the sitra achra be ‘multiplied’ [through the strange souls that in this time of famine descent to the children to be] in the world, chaz v’shalom” (Zohar I:204a, Miketz). In fact, the Ramak (R’ Moshe Cordovero zt”l) explains that, “The husband’s marital union with his wife should occur only when the Shechinah is in Its place, which means, between the ‘two arms’ [Chesed and Gevurah]. Now, when the Community is in danger [of famine] and the Shechinah is not between the two arms, these unions are prohibited” (Sefer Tomer Devorah, Perek Tet, citing the Tikunei Zohar from parashat Bereshit, Tikun 69). It is for this reason that Yosef HaTzaddik made sure to procreate ‘before’ this bitter time, thus avoiding any admixture in his acts – through the use of the holy and creative power of his brit kodesh - with the sitra achra. In this manner, he truly prevented the increase of the domain of profanity that would have benefited otherwise, chaz v’shalom, from the kedusha.

On a final note of this Blog’s section, it is equally not a proper time to have marital unions on a night preceding a fast. Through the Siyata D’Shemaiya this end-post is here on Erev Ta’anit Esther, baruch Hashem. Tzom Kal!

What is the problem of having marital union on nights other than Shabbat (and special dates)?

It is important to understand that the halachot in general, and the ones guiding the couple’s sexuality in particular, are even more stringent and deep when treated with the benefit of the hiddurim (the various embellishments) of Kabbalah. The ‘ideal’ moment for the couple with a true Jewish soul to be united is on the night of Shabbat, for on this time, “the neshamot are distributed for the initiated on the mystical Wisdom [i.e., the B’nei Torah]… On this night, a holy and sublime ruach descends to those who are ‘sanctified’ [in order to fulfill the mitzvah of procreation, saying the prayers before the act, ‘both’ ritually washing their hands and giving tzedaka]… Thus, for these men of wisdom, the appropriate time for this ‘holy function’ is when this exalted ruach is diffused amongst them… And it is in this manner [and in this time] that the tzaddikim ‘transmit’ their holy souls for the new conception” (Zohar II:204b, Vayak’hel). Al pi halacha, “all nights are appropriate, in particular if the act occurs at midnight [when the Hole One, blessed be He, rejoices with the tzaddikim in the Gan Eden]… However, [it is important to know that] on the other nights, ‘another’ type of ruach hovers” (ibid. Zohar). This means that, “the joy of fulfilling this mitzvah is complete on the nights of Shabbat, when the person does not need to worry if there are any admixtures from the sitra achra in the conception” (ibid. Zohar). On the other nights (save on those prescribed by the halacha) it is possible that instead of simple joy for the mitzvah, there is also “the deliberate desire and awakening for the simple pleasure to give in to lust, to wit, without the real ‘need‘ to fulfill this holy act. This means that he is only following the advice and force of his yetzer hara” (Kitzur Shulchan Aruch, Hilchot Tsiniut), which is vitalized, after all, by the sitra achra.

Why does the Torah teach us that it is ideal to have marital union at night? Is this true for all nights?

Since I have mentioned on the previous post that the appropriate night to have marital union is the night of Shabat, I decided to expand on the subject with two additional posts.

The Kabbalah asks: “In what are human beings distinguished from the horse and the mule? By sanctification and self-perfection. Hence the marital intercourse of human beings should be at fixed times, that they may concentrate their thoughts [of Torah] on cleaving to the Holy One, blessed be He” (Zohar III:49b, Tazria) with the kavanah of V’yehi noam Hashem Elokeinu aleinu u’ma’aseh yodeinu konenah aleinu, um’aaseh yadseinu koneneihu, “May the pleasantness of Hashem our G-d be upon us, and may the work of our hands prosper” (Tehillim 90:17). And what is the time of the day that they may have marital union? Our Sages answer that, “It is the derech eretz [proper conduct] that intercourse should be at night” (Talmud, Ketubot 56a). And regarding the frequency, it is known that ‘man of faith’ have marital union with their wives “all Fridays, on the Shabbat nights” (Ibid. 62b; Orach Chayim 280:1) – certainly a great mitzvah. Note that, although the halachah permits relations occuring on the other nights, ours Sages insist in the rigour of fulfilling this mitzvah only on the holy nights of Shabbat (see R’ Eliyahu de Vidas zt”l, Reshit Chochmah, Sha’ar HaKedusha §16) and on the night of the woman’s immersion on the mikveh etc., unless this frequency is not sufficient in order to avoid machshavot zarot and equally strange behaviors (see Kitvei Ari”zal).

Now, why is it so important to fulfill this mitzvah on the nights of Shabbat? In fact, there are great mysteries regarding the origin of zivugim (holy unions) on Shabbat, the time when the Hole One unites with the Shechinah. These celestial unions cause blessings to descent from above in order to nourish the days of the week. Indeed, they are put into effect both on the spiritual and physical domains. Kabbalah explains that, on each and every Shabbat night "occur zivugim which are initiated [and awakened] by the malachim (angels). Through these zivugim, spiritual answers of beneficence from the levels above them are elicited… Therefore, we are allowed to engage in conjugal relations on that particular night” (the Ari”zal, Sha’ar HaPesukim, Pinchas). The reason these zivugim are awakened by malachim is the manner Hashem has established the Divine plan through which His blessings are channeled and thus brought to all of Creation - including the more inferior degrees (i.e., our physical world). Marital unions on the night of Shabbat emulate the zivugim (occurring on the Partzufim) that are awakened by the angels. Hence, the vital importance of fulfilling this mitzvah in the exact manner described - to bring great blessings to the couple and the world at large. However, even though it is still Shabbat, the daytime (of Shabbat) is not permitted for marital unions, for during the day, “we need to awaken the celestial zivugim which elicit a flux of neshamot [to the world]” (ibid. Ari"zal). This means that, at night, our marital unions have the power to emulate the celestial zivugim, which are already occurring, but we cannot initiate them. We can channel the shefa (of blessings) through this emulation of the malachim while it occurs on Shabbat at night. During the period of Shabbat day, we are the ones that need to awake the zivugim through our avodat Hashem (e.g., in our study of Torah, holy seudah, etc.) - for presumably in this period of the day, the angels do not do any awakening! On the other side, when we put into effect these unions, we cannot channel them, for in order to do so we would need to stop the (described) holy activities to then engage in marital unions (which when emulate the zivugim of the angels, can truly channel down the shefa). This would leave us without anything to channel, to wit, no blessing would result from the conjugal act. This is obviously contrary to the described kavanah and this mitzvah’s purpose of procreation, as we would be left out of blessings, chaz v’shalom.

How can the actions and kavanot during marital union influence the child being conceived?

The Talmud explains (see Nedarim 20a-b) that, ‘different actions’ during the marital intercourse determine important physical and spiritual aspects from the soul that will, G-d willing, descent for the child’s body. The Tanna, Rabi Yohanan ben Dahabai - who mystically explains having received knowledge on these subjects through the agency of angels – says in this tractate that, in accordance of “certain” sexual acts, children may be born “dumb, deaf, or blind”! Moreover, there are also effects caused strictly through the ‘time’ when the union occurs. Thus, Kabbalah affirms that: “Truly, there is that which is a ‘proper time’ for marital intercourse… and no other time is appropriate for this junction to be performed with all joy without any ‘extraneous admixture’ [i.e., the chitzonim] save that night [i.e., Shabbat. See Talmud, Ketubot 62b] - when the souls are distributed to the wise, the righteous, and the pious” (Zohar II:204b, Vaya’khel). We see then that actions and distinct times in the fulfillment of the mitzvah (of marital union) can afect the soul that is to come. Moreover, through kavanot, the parents may spiritually elevate themselves to infinite heights and greatly impact this soul!

Regarding the subject that the ‘the parents may spiritually elevate themselves etc.’, as it is known, the ‘sexual energy’ (the physical form of the spiritual energy) is an extremely pure energy and must be care for and not wasted due to its fundamental role. As it has been explained, it allows - in accordance to the degree of purity it is used - great ascensions or great falls, chaz v’shalom. As it is written: Vehineh sulam mutsav artsah verosho magia hashamaymah vehineh mal’achei Elokim olim veyoredim bo, “Behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it” (Bereshit 28:12). On this pasuk, Kabbalah explains (see Zohar I:149b, Vayetze) that, “The ladder signifies the spiritual attribute of Yesod [connected to sexual subjects]. To Ya’acov avinu, it was shown that this attribute exists on earth – it literally belongs to ‘mundane subjects’, however, the ‘top of it reached to heaven’ – to wit, when the person heeds to the Divine will and raises this attribute to its origin, then he truly reaches heaven… and ‘this is alluded in the secret of the pasuk, Mi ya’aleh lanu hashamaymah, Who shall go up for us to heaven [Devarim 30:12]. The initial letters, the Reshei Tevot of this, spell out the word milah [circumcision], and the final letters, the Sofei Tevot, spell out Havaya’ [Tikkunei Zohar 2a] – this means that the person can ascend on high if he purifies this attribute” (the Slonnimer Rebe zt”l, Netivot Shalom).

Regarding the subject of ‘greatly impact this soul’, beyond of has been already considered, it is important to comprehend something of the kavanot during the sexual union. It is very important that these unions be fulfilled in complete joy and happiness. Every mitzvah must be done with great joy, but this one, even more so. It is also important that the married couple, “both should have the same kavanah” (Zohar III:81a, Kedoshim; see ibid. 83b for the contrary): to bring down to this level a noble soul, with yirat shamayim (fear of Heaven), a soul that will illuminate the world, to wit, a tzaddik. Hence, it is good to bring to mind a tzaddik on the moment of procreation (see Ramban, Iggeret HaKodesh; R’ Eliyahu de Vidas zt”l, Reshit Chochmah, Sha’ar HaKedusha §16). Furthermore, “it is necessary to know that, a child born from the predominant desire from the husband [to have a child, as have been described], receives an ‘extra’ vitality from the father, for this desire means the father's wish ‘to connect to the Etz Chayim’” (Zohar I:209a, Vayigash) in the secret of “She is a Etz Chayim to those who lay hold on her; and happy is every one who holds her fast” (Mishlei 3:18). It is also known that, “‘If the woman emits her semen first she bears a male child; if the man emits his semen first she bears a female child’ [Talmud, Nidah 31a]… Now, he who emits seed last is the one who prevails [i.e., something of his strength]… so the man [who wishes to have a male child] becomes cold, so as to not become heated [during the act], and in this manner the woman is heated [giving seed] before. Afterwards, he is the last to emit seed [thus ensuring that child’s vitality, as explained]. However, many who have followed this did not succed, for all is [baruch Hashem, and thus,] in the Divine will” (R’ Yehudah Fatiyah zt”l, Minchat Yehudah, Parashat Shmuel I, Siman Beit, Ayin Tet, pg. 118). In any case, the person must sanctify himself at the time of marital relations, for all comes from merit. And let him pray throughout the first 40 days of conception: Yehi ra’avah mi’maarei alma shenizke lebanim yierim ushlemim va’chareidim lidvar Hashem venire’eh bachem kedushat tanaim ve’amoraim amem, “May it be the will of the Master of the Universe that we merit G-d fearing and flawless sons who tremble at the word of Hashem. And may we observe in them the sanctity of the Sages of the Mishnah and Talmud. Amen” (R’ Tzvi Hirsch Kaidenover zt”l, Kav HaYashar, Perek Yud Zayin).